Most of the time your eyes are glued to screen, as if it’s now or never. As Gloria Estefan wrote: ‘The sad truth is that opportunity doesn’t knock twice.’ Then, you stand up and walk away from the intrusions. The fear of missing out backfires, the social battery is empty and you put the phone aside. This is the moment sadness arises. It’s all been too much, the intake has been pulverized and you shut down for a moment, poisoning him with your unanswered messages. According to Greif, ‘the hallmark of the conversion to anti-experience is a lowered threshold for eventfulness.’ A Facebook event is the one you’re interested in, but do not attend.

it only takes 90 seconds for the stress chemicals produced by this response to be flushed out of our systems at a biological level. This is such an empowering fact, as it means that if we allow the strong emotion to surge through us for those ninety seconds without interference, it can pass and we can then respond on a calmer level, from a position of more self-control. On a neurobiological level, these 90 seconds give us time to access the pre-frontal cortex, and choose a more adaptive response.

This is easier said than done, as once the emotion takes hold on a physiological level, it is our interferences on the thought level which can perpetuate it. This is where a spiral of automatic negative thoughts can often kick in, and our self-talk becomes destructive and damaging. Our minds can go into overdrive at this point, remembering similar incidents from the past or imagining future implications. The amygdala doesn’t get a chance to become inhibited, and so our higher order brain remains out of reach. If left unchecked, this pattern of response can become habitual, with subsequent damage to so many life domains, including relationships, self-esteem and overall well-being.

To help children to use and remember the 90 second rule, I have devised a strategy for dealing with stress and strong emotions called N.A.B.B. Each of the letters stands for an action which the child carries out; in doing so it allows 90 seconds to pass without negative thought interference.

The strategy works as follows:

N: Name the strong emotion. Research has shown that the act of naming an emotion engages the prefrontal cortex, thus allowing higher order thinking processes to become engaged.

A: Accept the strong emotion. The emotion has occurred, so there is no point trying to suppress or question it at this point- these actions can engage automatic negative patterns of thought.

B: Breathe! By bringing awareness to the breath, the waves of emotion can be surfed and allowed to pass. Keeping attention on the breath also helps to keep negative thought processes at bay.

B: Body: Connect to your body as you breathe. Try to feel your breath going right down to your feet!

robot, named Hitchbot, traversed Canada. But then Hitchbot hit the United States in 2015. And in Philadelphia, the city of brotherly love, Hitchbot learned that humans and machines definitely aren't brothers.

The robot was found abandoned and badly mangled. Its arms were ripped off of its body.

One of the most interesting cases of robot bullying will occur once self-driving cars become mainstream. The cars are programmed to avoid accidents -- they drive defensively, not aggressively.

To investigate these questions, my project uses eye-tracker technology in order to measure bilinguals’ pupil responses to emotional words in English. Typically, when shown highly emotional words or pictures, people’s pupils dilate as a non-controllable, emotional reaction. Previous research has shown the effect is smaller in bilinguals’ second language, which suggests reduced emotional resonance. Understanding the reasons for why this happens can, in turn, help us explain how you experience a foreign language community, and how this could be taken into account in acculturation and adaptation.

Let me make four quick points about this. First, and most obviously, as I have said, there is no Inuit word for “anger”. Secondly, it is notable that there is no reference anywhere to the idea that any of these Inuit words includes a necessary reference to revenge or pay-back (which is considered a defining feature of orge – the Ancient Greek philosophical concept of anger adopted by Nussbaum and others). Thirdly these words are primarily, though not exclusively, terms for outward actions – such things as shouting, scolding, threatening, and physically attacking. The Inuit vocabulary as translated by Briggs (and this is reinforced also by another recent linguistic study) is primarily a behavioural one.2 So, whatever it is that is standing in the place of “anger” or “bad temper” in the worldview of the Utku seems to have been more a set of behaviours than a set of feelings. Finally, Inuit languages do not seem to have an equivalent category to the English ‘emotion’ at all, so their second-order moral and psychological beliefs about shouting, attacking, and hostility will not be based on the same model of the mind as is familiar in modern academic psychology.

There is of course no single definition of affect theory. In one of its incarnations affect theory builds bridges between the humanities and biology or neuroscience. In another it looks back to Søren Kierkegaard and Baruch Spinoza (among others) to refresh our definitions of subjectivity. Some affect theory defends the therapeutic value of embracing unpleasant feelings such as shame, sadness, or loneliness. Its other branches highlight “ugly feelings” (to use Sianne Ngai’s phrase) as sources not of self-knowledge but of social critique. Affect theory can be a sociology of accidental encounters. It can be a psychoanalysis without end, both in leaving no stone unturned and in not caring to achieve a stable outcome. Affect theory can also refuse psychoanalysis and try to make feelings speak for themselves, as if they will best do so if the conscious mind does not interfere. Stylistically, it has encouraged intensely personal scholarship as well as scholarship that tries to do away with personality altogether.

Six critical elements during college jumped off the pages of our research as being strongly linked to long-term success in work and life after graduation. Three of these elements relate to experiential and deep learning: having an internship or job where students were able to apply what they were learning in the classroom, being actively involved in extracurricular activities and organizations, and working on projects that took a semester or more to complete.

But the three most potent elements linked to long-term success for college grads relate to emotional support: feeling that they had a professor who made them excited about learning, that the professors at their alma mater cared about them as a person, and that they had a mentor who encouraged them to pursue their goals and dreams. If graduates strongly agree with these three things, it doubles the odds that they are engaged in their work and thriving in their overall well-being.

Facebook, the world's biggest social networking site, is facing a storm of protest after it revealed it had discovered how to make users feel happier or sadder with a few computer key strokes.

It has published details of a vast experiment in which it manipulated information posted on 689,000 users' home pages and found it could make people feel more positive or negative through a process of "emotional contagion".

We know that many universities and companies around the world have kindly mirrored some of the most popular Linux distributions. Therefore, we first did a research on the mirrors for distributions like Ubuntu, Debian, Gentoo, and ArchLinux, and then mailed identified mirror maintainers one by one. They turned out to be friendly and generous. Some even set up a Deepin mirror for us upon the day they received our request.

Think back on the last time you were attracted to someone; you likely gave them an unusual quality of attention and appreciation, friendliness and respect. You treated them as if they were special, and they could feel it.

What would it be like if you gave that quality of attention to everyone? We’re not saying you should be attracted to everyone or spend the same amount of time with everyone. You can, however, practice seeing each person’s unique and extraordinary beauty, and treat them accordingly.